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Meditations on the Works of God, intended to illustrate the Wisdom, Power, and Goodness of the Creator. By Edward White Benson.

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Expository Lectures on St. Paul's Epistle to the Philippians, delivered in the Parish Church of St. Helens, Stonegate, York, by the Rev. John Acaster, Vicar of St. Helens. 8vo. 9s.

A Father's Reasons for Baptizing his Children, &c. By a Lay member of the Church of England.

Carmen Natale, a sacred Melody, by H. John Gauntlett; the words by the late Rev. Legh Richmond. 1s. 6d.

A Summary View of Christian Principles: comprising the Doctrines peculiar to Christianity as a System of Revealed Truth, by

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Rev. Dr. Pyc Smith has in the press Edition, very much enlarged, of his Di on the Sacrifice, Priesthood, and Atone Christ.

Twelve Instructive and Familiar L to Young Persons on the Intellectual an Powers of Man; the Existence, Charac Government of God; the Evidences o tianity, &c.; with a Concluding Add Nonconformity, delivered at Northamp the late Rev. John Horsey.

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bit, on all the main topics, the opinion have been held by our most celebrated show the bearing of many of the subjec several branches of Theological scien endeavour to bring Theology and Me losophy into a closer state of union th in which they have generally existed.

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lections will be made from their conten

They will be accompanied with bio sketches. It is expected the colle make about sixteen volumes.

Mr. W. Upcott, of the London In wishes to announce, that he is in pos a Series of Original Letters of the Philip Doddridge, which he intends the ensuing season; and being desire large and perfect, as far as possible, interesting Collection, he will feel g any of our numerous Readers hold ments of the same kind, of sufficien for publication, who may favour_hin loan, or with copies of them. In t caso, every care shall be taken in tr them, as well as for their safe retur acknowledgments.

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From the British Critic.

SERMONS, Chiefly Practical, Preached in the Parish Church of Clapham, Surrey. By William Dealtry, B. D. F.R.S. Rector of Clapham, and of Watton, Herts; and late Fellow of Trinity College, Cambridge. London. Hatchard and Son. 1827. 8vo. 10s. 6d. pp. 484.

THE author of this volume is well known to the public as the laborious, faithful and zealous minister of a very populous and wealthy parish. Among the preachers of the present day, he has long held a distinguished rank: and we believe that considerable surprise and regret has been occasioned by the tardiness of his printed contributions to our homilectic divinity. A few single discourses constitute the whole of what he has given to the world in this department of literature, previous to the present publication. It will, however, be remembered that the overpowering demands of parochial duty are, at all times, unfavourable to the labour of preparation for the press; and that this is true precisely in proportion to the readiness and fidelity with which those demands are answered. We presume that this consideration alone would be found to furnish a sufficient excuse,-if excuse were wanting,--for the late appearance of the volume before us.

In submitting it to the public, the author has yielded to the wishes of many of his hearers; and, in his selection, has been influenced by a regard to the practical tendency of the discourses in question: intimating, however, the probability of his adding, at some future time, others of a character more strictly doctrinal. (Preface, p. iii. iv.)

It is not impossible that, in hinting such a promise, the author felt that from him would be expected by some, a collection of laboured and emphatic statements, on some of the most interesting and momentous points of the Christian doctrine; and that something like disap

come forth arrayed in her whole armour of rich and massive erudition-and to draw from her costly stores of things both new and old. And resources, and display to public view, her most when she thus shows herself, it is not to be considered as an idle and ostentatious parade of opulence and her strength. It is, at all times, important that the enemies or the perverters of the truth, should know that she is on the watch: that neither moth nor rust have destroyed her treasures, or corroded the weapons of her warfare; and that thieves have not broken through nor plundered her magazines and armouries. But then she will assuredly choose the proper times and places, for this sort of solemn array. The schools of divinity, or the pulpits of our Universities, are the scenes best adapted to such exhibitions and exercises. The parish church is seldom a fit theatre for theological lectures. They would be egregiously misplaced, if delivered even to the most refined and intelligent of parochial congregations: and we cannot suppress a shrewd surmise that the ears which lust for them are, too often, itching with curiosity, instead of being intently directed towards the words of eternal life. It is no good sign when people, of whatever class or denomination, are impatient to see how certain theological difficulties will be encountered by this preacher or by that. It is one of many proofs, that the spirit of party may sometimes usurp the mask of zeal: nay-that men may, almost unconsciously, take with them, into the church, feelings not wholly unlike those, which often crowd the theatre, or the race-course!

We should be much concerned, however, if it were inferred from these remarks, that we deprecate a volume of Doctrinal Discourses from Mr. Dealtry. It is the perfection of preaching to enforce practice doctrinally, and to explain doctrines practically. Of the former excellence we have an instance in the volume before us, and we trust that satisfactory specimens of the latter may be anticipated, in the

sermon might easily be distinguished from a moral essay, though it should not present a formal and direct exposition of any one peculiarity of the Christian scheme. The principles of Revelation are, at all times, to be assumed to be brought forward with authority -to be used as ingredients which will give a heavenly relish to the work,-a savour of honour and immortality, which no earthly materials can impart. The doctrine may be there, just as life is in the animal fabric:

Spiritus intus alit, totosque infusa per artus Mens agitat molem, et sancto se corpore miscet. And the preacher who thus applies the peculiar discoveries and tenets of the Gospel, applies them in a way most likely to penetrate and to transform the hearts of his hearers.

Before we proceed to notice any of these sermons in particular, it may be as well to state the general impression left on our mind by a perusal of the whole volume, as to the powers and peculiarities of the writer. In the first place, then, it must strike every reader of these discourses, that their author is remarkable for perspicuity, and (if we may use the expression) perfect transparency of style. His performance is always that of a person whose notions are masterly and distinct, who has a full command of the means of expressing them, and who seems, at all times, nearly exempt from the possibility of confusion or obscurity. It will be allowed that this is an excellence of the very highest order in all compositions of the popular kind: but in none is it more precious than in those which are to convey momentous and necessary truths to the heart and understanding of multitudes.

Nearly allied to the above is another peculiarity which distinguishes the discourses, namely, their beautiful simplicity. Whatever pains may have been employed in the collection of materials, the mere act of composition seems to have cost absolutely none. There is an appearance of facility that is perfectly enviable; a lightness and freedom of hand, and a precision and truth of execution, which indicate a mind of unusual quickness, invigorated by long and incessant practice.

But the author is entitled to yet higher praise. His volume is adorned with occasional passages of singular animation and force, which indicate powers of a very elevated description. In his highest mood, however, he always retains a perfect command of himself: and the result is, that in his most impressive and vigorous exhibitions, the natural character of his writings is always preserved. In the more impassioned efforts of some authors, we often perceive a resemblance to the troubled sea, which, though frequently an object of terrific grandeur when its waters cannot rest, is sometimes found to cast up mire and dirt. No such resemblance is to be discovered in these discourses. They are uniformly clear. They are often powerful, but never turbid and tumultuous. In their most striking parts, the preacher may be described

luable quality possessed by this author very eminent degree, the power of judicio analysing his text. Whatever may be the ject he takes in hand, it seems to fall at into its appropriate divisions under his to It is not torn into fragments by a violent arbitrary process. The joints which con it are hit with remarkable nicety and skill the consequence is, that the mind of th spired writer is displayed in all its bearing without the slightest appearance of capri or fantastic application.

To these excellences is to be added and

without which the highest qualities wou worthless,-a perfect familiarity with Scriptures, and a peculiar felicity of app them to the illustration of doctrine, an enforcement of practice. The fragran the sanctuary breathes over the whole vo

The number of these sermons is twent cannot, therefore, be expected that we s attempt to make our readers acquainted the respective merits of each discourse. must content ourselves with a selection o passages as may do justice to the preache invite the public to a diligent perusal whole.

The second sermon is on the Omnipr of God. We select from it the followin sage, as a specimen of the energy with the preacher is able to gird himself up a the hardened and remorseless sinner. I fully insisted on the importance of this even to the righteous, he proceeds thus:

"2. We stated that a deep sense of this tural truth of the universal presence of important also to the opposite class: to who are unacquainted with Christ as th viour; to the wicked and impenitent.

"A vague and general admission of t trine is of little moment. We speak he serious and realizing sense of it. For y this just impression, the hypocrite de himself with the delusive hope, that th cious appearance by which he impose others, and perhaps also upon himself, swer a like purpose with his Maker. want of this just impression, that wich abounds. Where is the profligate who acting in direct violation of the law would not be terrified at the discove perfectly he is under the inspection great and terrible Being? And how s would be the apprehension thus excited would he tremble at the consequence pearing in judgment before Him to who thought is exposed, and who is marking deed, for the express purpose of righte tribution! True, there are many hard their vices, many beyond the reach ment, and capable, as it should seem, of defiance to the God who made them! there one who could survey what is at ment immediately, although invisibly, him, and not recoil at the sight? Is th who could behold the countenance of mighty flashing indignation upon the offender, and not shrink as into the v before Him? Take the boldest transøre

good men stand appalled and even bad men are amazed at his wickedness; let him be rioting in all the malignant passions of that spirit of evil, who worketh in the children of disobedience; yet if you could give him to see for one moment in what a condition he is, with an avenging God by his side, and the vials of His wrath ready to be poured upon his devoted head; yes, even this shameless transgressor would here, in the land of the living, call upon the rocks and mountains, to bury him for ever from the sight of that tremendous presence! Is the man bold because these things exist not? He is bold only because he sees them not. They are indisputable and awful realities, and will one day burst upon his view in all their accumulated terrors. We affirm not that even this alarm would change the heart: that is the work of the Holy Spirit: but would it not lead the sinner to tremble for his sins? Would he not cry out, What must I do to be saved? And if not absolutely impenitent, would he not consider his ways, and put away the evil of his doings, and listen to the message of salvation? Who then can state in words too strong the importance of cherishing an abiding sense of the divine presence? How full of encouragement and consolation to them who fear God! How replete with salutary terror to those who are under the influence of an evil heart."-pp. 32-34.

The third sermon, on Christ the Foundation of the Church, is a very impressive and very useful discourse. We cannot, however, do more than extract from it a single passage, indicative of the sobriety of spirit by which the preacher is regulated in his interpretation of Scripture. "In after ages, when the Son of God was just commencing His public ministry, was heard a voice from heaven, saying, This is my beloved Son in whom I am well pleased. He had not yet encountered the temptation in the wilderness, or the contradiction of sinners against himself; He had not yet proved by His labours and His sufferings that He was able to bear in His own person the iniquities of the world and to subdue our spiritual enemy: nevertheless, so perfectly qualified did He appear to answer the divine purpose of grace, that the Father represents Him as already tried and approved. Was there none among the hosts of heaven who might have become the foundation of a spiritual church? Without controversy, great is the mystery of godliness; and we know nothing on this subject except as it is revealed in the holy Scriptures; but if we could distinctly perceive and understand the ways of the Almighty in this plan of salvation, we should doubtless, from the view itself, be constrained to acknowledge that there was a peculiar fitness and sufficiency in the incarnate Son of God to be the foundation of this spiritual temple, this church, which He purchased with His blood and sanctifies by His spirit:-a fitness

which could not be ascribed oven to the first

of it for the great end to be accomplished. If in the creation of the world we perceive the glory of the Creator, on this subject especially, which involves the redemption of mankind, we should be induced to exclaim, O the depth of the riches both of the wisdom and knowledge of God! How gloriously do the perfections of the Most High unite and harmonize in this tried foundation!"-pp. 45-47.

We cannot forbear to express our cordial approbation of the caution which has withheld the author from pronouncing that the Deity could have executed his purposes of mercy towards mankind by no other means than those which he has actually adopted. The suitableness of the scheme of redemption to the exigencies of fallen man, must approve itself more fully to the understanding, in proportion as it is attentively and devoutly contemplated. But it savours of presumption, perhaps of positive impiety, to assert that the Sovereign of the universe could have accomplished his gracious design in no other way. And here we are led to observe, that little reliance can safely be placed on those arguments for the essential divinity of our Lord, which are confidently derived by some from the consideration, that nothing short of omnipotence could be sufficient to sustain all the relations in which the Saviour stands towards mankind. If the Redeemer, it is said, were not omnipresent, could we be certain that he always hears our prayers? If not all-powerful, could we be assured of his unfailing ability to support and enlighten us? If less than God, how could we rely on his unchangeableness, or even on the continuation of his existence? Now it is obvious, that all such arguments as these must be unable to stand for a moment before this one simple consideration; namely, that on the supposition of the Deity being pleased to carry on the work of redemption through the agency of a created being, there could be no doubt of his ability to communicate to that being all the qualities, powers and faculties which might be requisite for such agency. All reasonings which can be produced to the contrary, must be founded on the assumption, that some incommunicable property or attribute of the Deity is absolutely indispensable to the character of a mediator between God and man; an assumption which no human, perhaps no created mind, can be entitled to make. The only safe arguments on this awful question, after all, are those which rest on an appeal to the written word. It appears that language is there used respecting the Saviour which seems utterly unintelligible, if applied to a being not essentially divine: and hence we infer the essential divinity of Jesus Christ. If indeed, any should choose to push the conclusion further, and to say, that the Supreme God could not have otherwise adjusted the scheme of man's salvation, because He has not, (inasmuch as the necessary wisdom

and